HIST-724-OND1 Story of Rad Rnl Mvmnt Ch Hist

0035-01-01 00:00:00

Saint Ignatius of Antioch

Ignatius was the second Bishop of Antioch and was martyred during the reign of Trajan. During his journey to Rome on his way to execution he penned seven letters to the churches of Asia Minor.

0270-01-01 00:00:00

Introduction to Monasticism

Monasticism, as long as there has been Christianity there have been monastics. From the Desert Fathers and Mothers to the New Monastics, from Mount Athos in Greece to The Abbey of Our Lady of Gethsemani in Kentucky, Christians have been led to withdraw from the world in our to seek greater union with God. There have been numerous movements within the umbrella of monasticism that have sought to define and create structure for the monastic lifestyle and restore the church as a whole back to the way of Jesus. The Desert Fathers and Mothers were the first move away from the cities and into seclusion. Benedict’s Rules create an order for the monastic life which survives to this day. St. Francis and Clare seek to return to the roots of Christianity, opening the way for church reform. Similarly in Spain, John of the Cross and Teresa of Jesus were instrumental in the reforms taking place in the Catholic church. There has been a rise in the interest in monasticism over the past 60 years, which can probably be traced back to Thomas Merton’s autobiography ‘The Seven Storey Mountain’ which popularized monastic life for a whole new generation. Similarly, Dietrich Bonhoeffer was a proponent of a return to a type of monasticism that took seriously the call of Christ. Unfortunately, Bonhoeffer seems to be one of the first of the major Protestants to call for a return to monasticism as it has been largely lost in Protestantism. With the rise of New Monasticism, led by Jonathan Wilson-Hartgrove and others, the call towards monasticism seems to be resonating once again with young people, and perhaps for the first time with protestants.

0271-01-01 00:00:00

Nitrian Desert

"The desert that became a city" so wrote Athanasius. During a time of great transition in the Church, the remote desert in Egypt became an oasis for men and women seeking to follow Jesus and was home to some of the greatest theologians of their time. Their example set the stage for Christian Monasticism the world over.

0292-01-01 00:00:00

Pacomius

Pacomius was the father of cenobitic monasticism, a form of communal monastic life. Until that time most monk lived alone and rarely met with others to worship. "Although there may have been other monastic communities before those founded by Pacomius, there is no doubt that he was the great organizer of cenobitic monasticism in Egypt." (González p35)

0303-02-24 00:00:00

Diocletian's first "Edict against the Christians"

The edict ordered the destruction of scripture, houses of worship, and liturgical books. It also banned the believers from assembling.

0325-05-20 00:00:00

The First Council of Nicea

The first meeting of Bishops to decide matters of Christian Orthodoxy, it was called by the Emperor Constantine. The main issues settled were around the nature of the Son and His relation to the Father, directly settling the Arian controversy. The Nicene Creed was established as a declaration and summary of Christian Orthodoxy.

0529-01-01 00:00:00

Establishment of Benedictine Rule

Benedict of Nursia’s rules for monastic living set the course of Western Monasticism, its effects are still seen in monasteries to this day. Among the basic principles were “physical labor and vows of obedience, chastity, poverty, and stability.” (Gonzalez p. 42) He also established the traditional hours of prayer, times where the monks would gather for prayer, scripture and devotional reading.

0560-01-01 00:00:00

Isidore of Seville

Isidore was the most important theologian in the Visigoth Kingdom, a Doctor of the church, and is considered the last of the Fathers of the Church. As a Bishop he pronounced anathemas on any church leader who would interfere with the monasteries and played a prominent role in the councils of Toledo and Seville. He was also the first Christian writer to attempt to compile a encyclopedia of universal knowledge.

1122-09-23 00:00:00

Concordat of Worms

For years there had been a power struggle between the Pope and the Holy Roman Emperor, this struggle reached its peak during the reigns of Gregory VII and Emperor Henry IV. Even after the deaths of both Gregory VII and Henry IV the struggle continued until the Concordat of Worms. The Concordat in a way laid the foundation for nation-based sovereignty that would still take over 500 years to manifest.

1161-01-01 00:00:00

Innocent III

An incredibly powerful and influential Pope. He helped to consolidate the power of the empire and intervened in national matters all over Europe, thus making him the most powerful person in Europe. He also oversaw the organizing of the Fourth Crusade which saw the retaking of Constantinople. He called the Fourth Lateran Council, considered the most important church council of the Middle Ages, it included many decrees seeking to reform the church.

1260-01-01 00:00:00

Meister Eckart

German theologian, philosopher and mystic. He is widely held to be one of the greatest mystics in the Christian tradition and has garnered considerable interest in both popular and academic circles. In his understanding God is beyond knowledge, “Thou canst understand nought about God, for He is above all understanding. A master saith: If I had a God whom I could understand, I would never hold Him to be God.” (https://peterrollins.com/eckhart)

1266-01-01 00:00:00

John Duns Scotus

“The Subtle Doctor” Scotus was a Franciscan who became the most distinguished theologian and one of the three greatest philosophers of the late middle ages. He was knows as the subtle doctor due to his refined distinctions. As a theologian and philosopher he had considerable influence on both Catholic and secular thought.

1414-01-01 00:00:00

The Council of Constance

The Great Western Schism resulted in two parallel lines of popes, one in Rome and another in Avignon. It had divided all of Western Europe between the two papacies. A conciliar movement arose to heal the schism and reform the church, however there were still multiple councils needed to mend what was torn. The Council of Constance was finally able to appoint a unified Papacy.

1484-01-01 00:00:00

Ulrich Zwingli

A reformer in Switzerland, his greatest desire was to return the church back to its roots. His background as a humanist allowed him to reach similar conclusions to that of Germany’s Martin Luther but from another angle. His theology is regarded as the first expression of Reformed theology, making him the “Third Man of the Reformation”

1496-01-01 00:00:00

Menno Simons

One of the calming influences of the movement, Menno was ordained a Catholic priest but came to Anabaptism after several crises of faith. He traveled and wrote extensively sharing about Anabaptism, establishing a printing press in order to share the message more broadly. His denunciation of the violent aspects of some Anabaptist theology helped to establish it as a viable Radical Reformation movement.

1500-01-01 00:00:00

Pilgram Marpeck

One of the most important German Anabaptists on the 16th century, he defended Anabaptism in debate and writing. He was a moderate who warned against legalism without resorting to liberalism and the dismissal of the scripture. He was influenced by Hutterite Anabaptism and medieval mysticism, perhaps because of these diverse influences he sought to find mediating positions to unite Anabaptists.

1513-01-01 00:00:00

John Knox

Father of Presbyterianism, both in Scotland and around the world. He spent years in exile in England, France, Germany, and Geneva. While in Geneva he was influenced theologically and politically by Calvin and the other reformers. Upon his return to Scotland he helped to establish the protestant church in Scotland and shift the state towards Protestantism.

1517-10-31 00:00:00

Posting of the 95 Theses

The letter that launched a thousand denominations. Luther’s study of the scripture lead him to an understanding of grace that flew in the face of the teachings of the medieval church. When Johann Tetzel was slated to come to Wittenberg Luther could no longer sit idly by while the sale of plenary indulgences took place in his city. He posted his theses, not as an attack against the church but as a first step toward formal academic debate.

1517-10-31 00:00:00

Introduction to the Reformation

The reformation started the way most revolutions do, with a questioning of the need for people to give money to the state. Throughout Europe priests are beginning to read the scriptures for themselves and coming to similar conclusions, the Catholic church and its hierarchy are no longer following scripture. There had been small scale reformations and attempts at reform for centuries prior, but the rise of the middle class, the growth of cities, and the printing press, make the medieval church a powder keg that is about to explode. In October 1517 the match is thrown on the keg in the form of Martin Luther’s 95 Theses, a simple request for formal debate that sparks a revolution. Luther leads the Reformation in Germany, while Ulrich Zwingli takes the lead in Switzerland, the two of them leading parallel but independent movements. There are attempts to unite the movements, such as the Marburg Colloquy, but ultimately they fail leaving each reformer to blaze their own trail. The reformation soon spread over Europe and into England where it is adopted and unadopted by British Royalty several times over. Eventually the Church of England becomes a Protestant Church with many trappings of Catholicism to appease the masses. The Catholic Church first attempts to stamp out the fledgling movement, but is prevented by powerful land owners in Germany and Switzerland. Eventually the church recognizes their need to reform and enacts some of the changes suggested by Luther, albeit in their own way. By the middle of the 17th Century the chips had fallen where the may and the entire landscape of the known world, both religious and political had changed.

1521-04-17 00:00:00

Luther appears before the emperor at Worms

Luther was called before the council at Worms to answer for his writings, although he was unaware that was the reason he was summons. Luther reviewed his writings and will not recant, even in the face of almost certain death, uttering his famous reply, “Unless I am convinced by Scripture and plain reason - I do not accept the authority of the popes and councils, for they have contradicted each other - my conscience is captive to the Word of God. I cannot and I will not recant anything for to go against conscience is neither right nor safe.“ (http://www.luther.de/en/worms.html)

1525-01-01 00:00:00

Introduction to the Radical Reformation

The Radical Reformation was in many ways the logical conclusion to the Reformation. By putting the bible in the hands of ordinary believers and empowering them with authority as priests, the reformers set the stage for a radical redefining of fidelity to Christ. The Radical Reformers were men and women who read the bible for themselves, the bibles translated and given to them by the reformers, and in so doing saw a vision of church and following Christ that was incompatible with the religion of the Pope, Luther, or Zwingli and Calvin. They began in many of the same locations as the Reformation, but spread much slower due to persecution and a lack of leaders (also due to persecution). There were attempts to unite the movement such as the Schleitheim Confession and the Martyr’s Synod that created some shared language and vision for the fledgling movement. If the Protestant Reformation was marked by divisions, the Radical Reformation was marked by a center that held in the midst of great geographic and theological differences. The lack of a church hierarchy allowed the movement to grow rapidly and sustain itself when the leaders were eventually martyred for their beliefs, the most heinous of all being adult baptism. The Radical Reformers were seen as a threat to not only the religious but also political structures of the day, by refusing to baptize their children and openly baptizing adults they were declaring that allegiance to Jesus was greater than allegiance to their city or nationstate. The more the movement was persecuted the more that they grew, following the model of the early church that they so longed to emulate.

1525-01-21 00:00:00

First Believer’s Baptism

Since the reformation, some of the reformers had chosen not to baptize their children, but until this day none had chosen to baptize themselves as adults. While in a meeting at Felix Manz’s house, George Blaurock asked Conrad Grabel to baptize him. upon being baptized George turned and baptized all the others in the group, marking this as the first recorded adult baptism of the Reformation.

1527-02-04 00:00:00

Schleitheim Confession

A general statement of Anabaptist belief, specifically Swiss Anabaptism, that came out of the Schleitheim Convention. The convention was chaired by Michael Sattler, one of the early leaders of anabaptism. The confession is still a guiding document for many anabaptists. The confession covered seven points of Anabaptist distinctive, Baptism, The Ban, Communion, Separation from Evil, Pastors, Non-Violence, and Oaths.

1527-08-20 00:00:00

Martyr’s Synod

A meeting of various Anabaptist groups to discuss differences of teaching and to attempt to create common beliefs, or at least common ground. It appears that common ground was found and the group sent missionaries out to the surrounding countries. Within five years of the meeting all but three of its attendees would be dead, most at the hands of Christian persecutors.

1529-10-01 00:00:00

Marburg Colloquy

A meeting between the leading Protestant reformers at the time. The met to come to an agreement on 15 Articles regarding the beliefs of the fledgling protestant movement. Upon the first 14 there was no debate, however the 15th article, regarding the presence of Christ in the Eucharist, proved to be an irreconcilable difference. The talks at times broke down into name calling with Luther refusing to even shake Zwingli’s hand as a brother in Christ (From ‘This Changed Everything’)

1534-02-01 00:00:00

Münster

This year plus long seizure of the town of Münster is cited by critics as the threat underlying all of Anabaptist thought. The town was overtaken by Anabaptists led by Bernhard Rothmann and quickly became the center for apocalyptic Anabaptism. They believed that the return of Jesus was imminent and that it was their duty to create a New Jerusalem for Him to return to. However, their passion turned to violence, polygamy, and authoritarianism. The city was besieged and retaken by the Lutherans, but not before many died of starvation.

1545-01-01 00:00:00

The Council of Trent

In the midst of the Protestant Reformation the Catholic church met to define their theology. This became the high point of the Catholic reformation, reaffirming Catholic doctrine and making movement on moral improvements. Pope Paul III convened the Council, but it lasted so long that three popes ended up presiding over it.

1549-01-01 00:00:00

The Book of Common Prayer

Edited by Thomas Cranmer, at the instruction of King Edward VI, the Book of Common Prayer became the official liturgical book of the Church of England. It was with the publishing of the Second Edition in 1552 that Cranmer fully shifted the Church of England towards Protestantism, and specifically Reformed theology. The Book of Common Prayer, along with Calvin’s Institutes of the Christian Religion and the King James version of the Bible, is certainly one of the most influential books to come out of the reformation.

1568-01-01 00:00:00

Margaret Hellwart

“Margaret Hellwart was perhaps the most prominent of the Anabaptist women.” She was not only a vocal proponent of Anabaptism but was even known as a instructor of other women. The rulers in her town attempted many times to force her to recant her views, even going so far as to chain her to the kitchen floor to keep we from going out in public to share. Nothing could keep Margaret from sharing the good news she had discovered.

1577-06-02 00:00:00

The Interior Castle

A guide to spiritual development described as a journey into the crystal castle in the soul with God at the center. She described seven mansions of the castle, drawing us closer to the center, ultimate union with God. It is one of the defining books on the interior journey and Christian mysticism.

1622-01-01 00:00:00

Conclusion to the Radical Reformation

Unfortunately the Radical Reformation has not had the impact on the Christian tradition in the same way that the Protestant Reformation has. However, we no longer fear baptizing people in public so in that sense they have had a tremendous impact on the life of the church. The key strengths of the Radical Reformers were their unswerving loyalty to Christ, the celebration of women as preachers and prophets, the emphasis on the life and teachings of Jesus as exemplary, and their commitment to unity. The Reformers and Radical Reformers shared a commitment to their beliefs in the face or persecution, however the Radical Reformers refusal to join with the state meant they were not afforded the same protections as the reformers. It appears that this may be instructive in our modern context, what does it mean to stand for what you believe even if you do not have the backing of government? The Radical Reformers also had radical women numbered in their midst, from prophets and preachers, to housewives and mothers willing to be martyred for their beliefs, the Radical Reformers emphasized the priesthood of all believers not just the male ones. The Radical Reformers took as their example the life and teachings of Jesus, He became their lens through which they viewed the rest of scripture. Some even went so far as to discount scripture in the pursuit of inner witness (http://gameo.org/index.php?title=Denck,_Hans_(ca._1500-1527). As seen in the differences between their views of scripture there was much room for diversity of belief within the Radical Reformers. Perhaps due to lack of leadership and the geographic spread, the Radical Reformers held fewer distinctive and allowed much more discussion and differing viewpoints than their Protestant or Catholic neighbors. Even though the Radical Reformation has been largely lost in non-Anabaptist circles, it has much to offer the church in the West as it move into Post-Christendom.

1646-01-01 00:00:00

Westminster Confession of Faith

A Calvinist confession faith. It was drawn up for the Church of England at the behest of the the English Parliament following their tension with James I and his son Charles I. It became a foundational document for Calvinist orthodoxy, detailing “worship, doctrine, government and discipline” (1) While mainly a theological document, it also helped to establish the parliament’s position over and against the King. (1) https://en.wikipedia.org/wiki/Westminster_Confession_of_Faith

1648-12-31 00:00:00

Conclusion of the Reformation

The impact of the Protestant Reformation cannot be overstated, it altered not just the religious and political landscape of Europe at the time, but every generation since. It contained the seeds for the sovereignty of nations, the American Revolution, the colonization of the world, and marriage for love. That is only the social and political impact, to say nothing of its affect on Christianity. 500 years on we are still wrestling with the priesthood of the believers, the bible as the basis for church authority, and the Solas (scripture, grace, faith). I fear that we have not learned the lessons from the Reformation, we are still to quick to decry those who think differently than we do or that challenge the status quo. I wonder if the church in America would do well to read the story of the reformation, but from the perspective of the Catholic church and not Luther, Zwingli, and Calvin. The Reformers themselves were unable to come to agreement on several different theological issues, this is both the blessing and curse of not having a governing head. One area where the reformers did not learn from the mistakes of the Catholics and merely carried on with tradition was in regards to the church and the state. Luther in Germany, Zwingli and Calvin in Geneva, John Knox is Scotland, and Thomas Cranmer in England all saw the Reformation as a means to unite political and religious forces for a common goal, much as the Holy Roman Empire and the Church had been doing ever since Constantine. The strengths of the Reformation lie in its democratization of scripture and authority. The priesthood of the believers is so radical that we are still struggling with the concept to this day, preferring to the told what to do rather than speak up.

1663-03-22 00:00:00

August Hermann Francke

The organizational genius of pietism (Weborg, p 14). He was a teacher at the University of Halle and founded an orphanage, school for the poor, and publishing house for the distributions of bibles in German. He was also responsible for the renewed interest in missions, Halle became a hub for sending missionaries, especially to India. One of the great leaders of the Lutheran pietist movement, he sough an awakening of personal piety through spiritual disciplines and small discipleship groups. His desires ran counter to some of the more orthodox Lutherans and as such was relegated to missionary work. Even as his theology differed from that of orthodox Lutherans, he never had to break from the Lutheran church as John Wesley would with the Church of England.

1675-01-01 00:00:00

Pia Desideria

The book that launched the Pietistic movement. Published in 1675 by Philip Jacob Spener, “The Father of Pietism”. It was both an outline of the reform he saw as necessary in the Lutheranism of his day and a devotional work. The book contained six proposals; more extensive use of the scriptures, exercise of the spiritual priesthood, practice vs. knowledge of Christianity, conduct of religious controversies, reform of schools and universities, and preaching for purposes of edification.

1675-06-01 00:00:00

Introduction to Pietism

Pietism was a renewal movement inside the reformation movement of Lutheranism. The leaders of Pietism saw that the once vibrant Lutheran faith had devolved into rigid orthodoxy. The opening salvo took place in 1675 when Philipp Spener produced his Pia desideria, or Earnest Desire for a Reform of the True Evangelical Church, in it he laid out six ideas for the renewal of the church. The book quickly spread throughout the German Lutheran church bringing both detractors and supporters. August Hermann Francke, a close friend of Spener, became the organizing force of the movement. After being appointed to a pastorship and teaching position in Halle, Francke began to gather students to study the bible together, not merely discussing theology but for spiritual encouragement. Francke did not merely study the bible, but began to put his Pietistic beliefs into practice, opening an orphanage, school, and sending missionaries to spread the faith. August Francke’s vision of missions would see their full potential in the godson of Spener, Count Nikolaus von Zinzendorf. Trained in Halle, Count Zinzendorf purchased a plot of land and set up a communal living space for religious refugees outside of Dresden. From that communal base they sent missionaries throughout the world. Moravian missionaries sent to America were the first to introduce John Wesley to the practice of Pietism, and it was a Moravian, John Boehler, who encouraged Wesley to be converted. This conversion, along with that of his brother Charles, set up what would become the Methodist movement which spread Pietism to England and, along with the Moravian missionaries, brought it to America. The main thrust of the Pietistic movement died out at the end of the 18th century with the deaths of Wesley and the other leaders but the effects of Pietism are still felt to this day.

1700-05-26 00:00:00

Count Nikolaus von Zinzendorf

Count Nikolaus von Zinzendorf became the leader of the Moravian church, a strong proponent for ecumenical protestantism, and the founder of a global missions movement. The communal living at Hernhutt was based not on doctrine, but love and faith, and so encompassed a much broader group of people than any single denomination.

1700-06-01 00:00:00

Introduction to Evangelicalism

Evangelicalism, to quote Balmer is “the confluence of Pietism, Presbyterianism, and the vestiges of Puritanism. Evangelicalism picked up the peculiar characteristics from each strain – warmhearted spirituality from the Pietists (for instance), doctrinal precisionism from the Presbyterians, and individualistic introspection from the Puritans.” (pp. vii–viii) As such, it could not start until all three of those movements were in place. Evangelicalism began to take shape in the early 1700’s with the conversion of the Wesley’s in England and the start of the First Great Awakening in the colonies. This began to place an emphasis on the personal conversion of the believers, not merely the regional church membership seen in Catholic, Lutheran, and Anglican churches. The Second Great Awakening saw a shift towards a more Armenian view of human will within the broader Evangelical network, championed by Charles Grandson Finney. This was also a time of intense social activism within the Evangelical world, with Evangelicals leading the charge on abolition and numerous other social justice issues, spearheaded by the Clapham Sect in England. The turn of the 20th Century saw the rise of the Fundamentalist movement and a retreat from public life. The retreat from public life came in large part as a response to the dispensational premillennialism of Darby and Scofield. For much of the 20th Century the broader Evangelical church maintained a distance from the public and political life of America, it wasn’t until the 1980’s and the rise of the Moral Majority that the evangelicals reengaged with politics. Spearheaded by Jerry Falwell Sr. and aligned with the Republican Party, the Moral Majority defined Evangelicalism in terms of conservative politics, thus completing the split between the more liberal evangelicals and the fundamentalists that had occurred at the start of the century. As a result there has been a movement within more liberal leaning Evangelicals to salvage the distinctive of Evangelicalism while responding to the post-modern world and without being subsumed by the Republican Party.

1703-06-28 00:00:00

John Wesley

The founder of Methodism, he did not set out to start a new denomination, but was not received within the Church of England. Initially he was opposed to open air preaching, but was convinced by his friend and former “holy club” member, George Whitefield. His strict upbringing, along with his ability to organize and the influence of the Moravians prepared him to establish a denomination known for its methodical discipleship.

1707-12-18 00:00:00

Charles Wesley

Brother of John Wesley and one of the most prolific hymn writers in history. If John was the organizing force of Methodism, Charles’ hymns were the voice. During his lifetime it is estimated that Charles wrote almost 9,000 hymns, establishing methodist doctrine throughout England and the Colonies. Some of his best known hymns are "Hark! The Herald Angels Sing," "O for a Thousand Tongues to Sing," and "Christ the Lord Is Risen Today.”

1711-09-06 00:00:00

Henry Muhlenberg

The patriarch of the Lutheran Church in the United States. While being educated at Halle, he came under the influence of Pietism and it was from there that he was tasked with the journey to America to oversee the scattered communities there. He quickly won the trust and affection of the congregations in America, he established the liturgy for Lutheranism in America that is still used today.

1730-01-01 00:00:00

First Great Awakening

Lead mainly by George Whitefield and Jonathan Edwards, both of whom were Calvinists, making the Great Awakening a step towards the Calvinization of Evangelicalism. In Edwards’ treatise on the Awakening, “A Faithful Narrative,” he placed great emphasis on revival as the work of God as opposed to human effort. While it did cross denominational lines, the awakening caused division between those who preferred a more formal, traditional style and those that embraced the charismatic, expressive style of George Whitefield in particular.

1792-08-29 00:00:00

Charles Grandison Finney

Leader of the second great awakening and “the father of modern revivalism.” As opposed to the view of revival as a sovereign move of God expressed by Edwards and Whitefield, Finney believed that revivals could be achieved through human planning. He was a strong proponent of racial and gender equality,

1800-06-01 00:00:00

Conclusion of Pietism

The impact of Pietism on the Christian tradition cannot be overstated. It breathed new life into the reformation denominations, setup the missions movements of the last few centuries, and shaped the religious life of Americans. Many of the things we take for granted in American Christianity trace directly back the renewal of the Pietists, from the small groups of Francke and Wesley, to the missions emphasis of Zinzendorf and Francke. One of the double edged swords of Pietism was its emphasis on the personal and inward working of the Holy Spirit. Without the outreach orientation of the early Pietists, an emphasis on a personal touch of the Spirit can turn into isolation and neglect of others. Another of the lasting impacts of Pietism was the emphasis on sermons that lead to transformed lives not merely theological correctness. They placed much more weight on whether someone loved God than whether someone believed a certain way. Perhaps the greatest example of this was found in Hernhutt, the refugee camp set up by Count Nikolaus von Zinzendorf, where he welcomed believers from all denominations to come and fellowship together. This unity lead to the sending of missionaries throughout the world to “win for the lamb the rewards of his suffering” to paraphrase the great Moravian missionaries. Unfortunately the Pietistic emphasis on individual renewal has been bastardized by much of the evangelical world into a superficial decision. This robs Pietism of its life changing power for regeneration and renewal. Sadly, one of the legacies of Pietism that has been lost on much of the Evangelical world following the split between the liberal and fundamentalist wings in the early 1900’s is the emphasis on social justice. Many of the founders of Pietism were firmly committed to working out their inward renewal in outward ways that impacted the most marginalized around them.

1843-08-19 00:00:00

Cyrus Scofield

A leader in dispensational premillennialism whose annotated bible helped spread this new theological movement. He rose to prominence during a time of biblical reinterpretation and his views became one of the basis for the rise of fundamentalism in the 20th century. With the missions movement that followed the printing of his bible dispensational premillennialism became a dominant viewpoint worldwide.

1869-12-08 00:00:00

First Vatican Council

As the Catholic church was grappling with the rise of modernity, Pope Pius IX convoked a council. He saw the rise of rationalism, materialism, and liberalism as a threat to the church. (1) Perhaps the biggest statement to come out of the council was on the pope’s authority, declaring the pope infallible when speaking on church doctrine.

1873-06-04 00:00:00

Charles Fox Parham

One of the main leaders of the early American Pentecostalism movement, Parham was instrumental in the defining of tongues as evidence of the baptism in the Holy Spirit. He was also responsible for the sending of Lucy Farrow and William Seymour to Los Angeles where they helped to start the Azusa Street Revival.

1886-05-10 00:00:00

Karl Barth

During the groundswell of liberalism that was sweeping over Europe Karl Barth arose in reaction. He is considered the most outstanding theologian of that time and is the father of neo-orthodoxy. His impact extended far beyond academia, so far in fact that he was actually placed on the cover of Time Magazine in 1962.

1890-10-09 00:00:00

Aimee Simple McPherson

Founder of the Foursquare Church, she was known for her flamboyant preaching style and extensive social ministry. She was one of the forerunners of the use of communication types of the day to preach the gospel to the masses, using radio and illustrated sermons to reach people who would not normally attend church.

1901-01-01 00:00:00

Introduction to Pentecostalism

In one sense Pentecostalism started 50 days after Resurrection, but in the modern sense it began at the turn of the 20th Century. Charles Fox Parham began to teach that the Baptism in the Holy Spirit, the language of which had become more popular in the 1800’s, was evidenced by speaking in tongues. This became a defining belief of early pentecostalism. Parham traveled around the south setting up schools to train people in the bible and divine healing, out of the school he set up in Houston Parham sent William Seymour to Los Angeles. While in Los Angeles Seymour, along with Lucy Farrow, became instrumental in the Azusa Street Revival. This revival, heavily influenced by Parham and the revival that was taking place in Wales, set the stage for the Pentecostal movement in America. Out of Azusa street almost all of the early Pentecostal denominations started, most maintaining their roots in the earlier Holiness Movement. The next major wave took place with the Healing Revival of the 1940’s and 50’s, itinerant preachers went throughout the country offering divine healing to those who came to the meetings. Many of these preachers embraced mass communication methods such as radio, magazines, and television to bring their message to a wider audience. This mass market communication helped to expose Pentecostalism to many in the more traditional denominations. The upheaval of the 1960’s helped to pave the way for the Jesus People movement of young hippies who were searching for truth and found it ultimately in Jesus. Many of these young people were embraced by newer denominations such as Calvary Chapel and later the Vineyard, denominations that were charismatic in their beliefs and expression. This lead to the rise of the Charismatic Movement, a group of people that held to the Holy Spirit part of Pentecostalism without a dogmatic approach to outward appearance. This movement spread not just within the Pentecostal churches but across Catholic and Mainline churches. This has slowly brought the Charismatic expression more into the mainstream with songs from churches such as Hillsong and Bethel being sung throughout the world and in churches that would not otherwise identify as Charismatic.

HIST-724-OND1 Story of Rad Rnl Mvmnt Ch Hist

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